In this paper, after outlining the methodological role Wittgenstein's appeal to language-games is supposed to play, I examine the picture of language which his discussion of such games and their relations to what Wittgenstein calls forms of life suggests. It is a picture according to which language and its employment are inextricably connected to wider contexts—they are embedded in specific natural and social environments, they are tied to purposive activities serving provincial needs, and caught up (...) in distinctive ways of life which creatures of a certain sort enjoy. In the remainder of the paper, I consider whether Wittgenstein's emphasis on the link between language and the circumstances surrounding its use points in the direction of an influential view widespread in contemporary philosophy of language, namely, semantic contextualism. I examine carefully a number of passages which scholars have appealed to in support of the claim that Wittgenstein advances contextualism and argue that they in fact provide no such support. The connection which Wittgenstein sees between what is expressed in the use of words and the circumstances in which they are used is not the connection the contextualist insists on. (shrink)

In this essay, I address the question of whether the indisputable progress being made by the neurosciences poses a genuine threat to the language game of responsible agency. I begin by situating free will as an ineliminable component of our practices of attributing responsibility and holding one another accountable, illustrating this via a discussion of legal discourse regarding the attribution of responsibility for criminal acts. I then turn to the practical limits on agents' scientific self-objectivation, limits that turn out (...) to be mirrored philosophically in the conceptual problems that plague reductionist strategies. Having shown that free will is rooted in unavoidable performative presuppositions belonging to agents' participant perspective, I then take up the difficult issue of how to reconcile an epistemic dualism of participant and observer perspectives with the assumption of ontological monism. I critically review a range of proposed physicalist solutions, including non-reductionist and (standard) compatibilist approaches. An underlying problem with scientistic, physicalist approaches is the methodological fiction of an exclusive ?view from nowhere? which relies on the problematic move of disengaging the objectivating perspective of the scientific observer from the investigators' participant perspective of those engaged in scientific practice. Since there is no way of getting around the requisite complementarity of both the observer's encounter with the objective world and the participant's involvement in shared lifeworld practices, the remaining option is to take an epistemological turn. But even the recognition that science is ultimately constituted from within the lifeworld still leaves us with the question as to how the human mind can understand itself as the product of natural evolution. I conclude with some tentative suggestions as to how this difficult question might be addressed. (shrink)

One of the success stories of formal semantics is explicating responsive moves like answers to questions. There is, however, a significant lacune concerning the characterization of _initiating utterances_, which are strongly tied to the conversational activity [language game (Wittgenstein), speech genre (Bakhtin)], or—our terminology—_conversational type_, one is engaged in. To date there has been no systematic proposal trying to account for the range of possible _language games_/_speech genres_/_conversational types_ and their global structure. In particular, concerning the range of subject (...) matter that can and needs to be discussed and by whom—ultimately a semantic analogue of Laplace’s demon. We suggest that the subject matter problem for conversational types is a central task for any semantic theory for conversation. This paper develops a theory of conversational types, which embedded in the theory of conversational interaction KoS, enables this problem to be tackled for a wide range of conversational types drawn from the British National Corpus classification of conversational domains. The theory we develop treats conversational types as first class, not metatheoretical entities, in contrast to explications of corresponding notions in game theoretic approaches. We demonstrate that this allows us to explicate the possibilities interlocutors have to refer to and seek clarification about the types of conversations they are engaged in. (shrink)

Wittgenstein’s language games can be put into a wider service by virtue of elements they share with some contemporary opinions concerning logic and the semantics of computation. I will give two examples: manifestations of language games and their possible variations in logical studies, and their role in some of the recent developments in computer science. It turns out that the current paradigm of computation that Girard termed Ludics bears a striking resemblance to members of language (...) games. Moreover, the kind of interrelations that are emerging could be scrutinised from the viewpoint of logic that virtually necessitates game-theoretic conceptualisations, demonstrating the fact that the meaning of utterances may, in many situations, be understood as Wittgenstein’s language games of ‘showing or telling what one sees’. This provides motivation for the use of games in relation to logic and formal semantics that some commentators have called for. Many of the ideas can be traced to C.S. Peirce, for whom signs were vehicles of strategic communication. The conclusion about Wittgenstein is that the notions of saying and showing converge in his late philosophy. (shrink)

This paper forges links between early analytic philosophy and the posits of semiotics. I show that there are some striking and potentially quite important, but perhaps unrecognized, connections between three key concepts in Wittgenstein’s middle and later philosophy, namely, complex, rule-following, and language games. This reveals the existence of a conceptual continuity between Wittgenstein’s “early” and “later” philosophy that can be applied to the analysis of the iterability of representation in computer-generated images. Methodologically, this paper clarifies to at (...) least some degree, the nature, progress and promise of an approach to doing philosophy and semiotics from a modally modest perspective that sees in the intellectual products of humanities, and not in unreflective empiricism, the future of scientific development. This hybrid, non-reductionist approach shows, among other things, that semiotic processes are encoded by specific types of complexes in computer-generated images that display iterability in time and space. (shrink)

Wittgenstein used the notion of a language game to illustrate how language is interwoven with action. Here we consider how successful linguistic discourse of the sort he described might emerge in the context of a self-assembling evolutionary game. More specifically, we consider how discourse and coordinated action might self-assemble in the context of two generalized signaling games. The first game shows how prospective language users might learn to initiate meaningful discourse. The second shows how more subtle (...) varieties of discourse might co-emerge with a meaningful language. (shrink)

Summary Language games can be opening and narrowing. On the base of this double sense my paper compares the language game of divine love according to Franz Rosenzweig and Karl Barth. They were contemporaries not only regarding their early publications. Both discovered revelation in the face of liberal theology which regarded it as a problematic, mythological concept. However, this similarity is contradicted by difference, based in the Christological dogma which can have a tendency to narrow the common (...) basis of the two authors’ theological language game. There is also an anachronism, brought about by Rosenzweig’s anticipation of the concept of analogy which Barth came to years later. The emphasis of my paper lies on the question how the opening function of theological language games can be promoted. In Rosenzweig’s “speaking thinking” there can be found a trace to an answer. (shrink)

Despite the exciting consequences of the later Wittgenstein's notion of language‐game for theology in general, one discipline centered on language – exegesis and biblical theology – has remained largely unaffected by this advance. I here show that describing biblical language as a language‐game not only enhances our understanding of biblical texts; it also explodes a long‐term impasse separating the interpretation from the ‘actualization’ of sacred texts. Insights taken from the notion of a language‐game may, as (...) with form of life and grammar, emerge as central building blocks for reformulating the postulates of biblical theology. 2. (shrink)

In recent studies it has been possible to apply new approaches in philosophy, especially of linguistic philosophy, to exegesis of the writings of the New Testament. Utilizing Wittgenstein’s model of language games, the following study of the meaning of the (apparently hidden) speech in the most difficult book of the NT, the “Book of Revelation,” reveals that the seer John does not speak of hidden events in the future but intends to point the addressee of his writing to (...) a new Christian existence already in the present world. For baptized believers the symbols of his visions become signposts, on the basis of which they would understand and act in their present world. The final motif of Revelation, God’s gift of the “New Jerusalem,” is therefore not only a symbol of the fulfillment of the history of theworld, but in the first place a real description concerned with the present, perhaps even a prescription of conduct for the Christian communal life in a non-Christian world. This result is reached in consideration of (a) the pragmatic dimension of the language act that is emphasized in the language game, and (b) the rule-laden character of a game, in which is winning is intended. In this way, the author and content of Revelation is seen in a new, not previously considered way. In the end John does not only say what will happen, but also what has to happen, i.e., what Christians are to do—or not to do—in the world, in order to overcome it and to contribute to its transformation. (shrink)

The aim of this paper is to provide a preliminary defence of the use of the concept of dignity in legal and ethical discourse. This will involve the application of three philosophical insights: (1) Ludwig Wittgenstein’s notion of language-games; (2) his related approach to understanding the meanings of words (sometimes summarised as ‘meaning is use’); and (3) Jeremy Waldron’s layered understanding of property wherein ‘property’ consists in an abstract concept fleshed out in numerous particular conceptions. These three insights (...) will be applied, in the first place, to the concept of ‘dignity’, which is chosen here as a good example of a concept which is both vague and contested in legal and ethical discourse, but which can nevertheless be rendered workable by the application of the aforementioned insights. Later, the analysis will be extended briefly to some other troublesome concepts in order to demonstrate its general application. This paper is concerned primarily with formal, rather than substantive questions about dignity. Matters of content will be touched on only insofar as is necessary to illustrate and illuminate my argument about how we ought to approach (rather than answer) questions about dignity. It should be emphasised that because there is no intention of exploring substantive questions in any depth, the discussion here will not delve into the criticisms of ‘speciesism’ often levelled against the idea of ‘human dignity’. ‘Speciesist’ theories are those that claim that the status, value, or rights of human beings can be regarded as being higher than that of other animals, purely on the basis of their membership of the human species, and without justifying the distinction by pointing to any relevant capacity or characteristic possessed by all and only human beings. For a critical description of speciesism see, e.g., Singer [18] Chapter Three passim; for present purposes, the term ‘dignity’ will be used synonymously with ‘human dignity’, and concerns about speciesism will not be considered. (shrink)

In this article, Pierre Hadot examines the late philosophy of Ludwig Wittgenstein and the so-called “linguistic turn” in philosophy and the social sciences. Although certain interpreters of Wittgenstein have thought that Philosophical Investigations shows philosophy to be predicated on a series of confusions based on the misuse of language, Hadot argues contrarily that an understanding of Wittgenstein’s idea of “language games”—far from ending philosophy—allows us to see it anew and to discern the source of some of its (...) deepest perplexities. Of particular concern is the notion of the ancient idea of philosophical discourse as intrinsically connected to various forms of apprenticeship or spiritual formation. It is in this context that the supposed inconsistencies and unusual repetitions of ancient philosophy can be understood. Only from the Middle Ages do philosophical language games begin slowly to become detached from certain kinds of training, of pedagogies connected to forms of life, and become texts—and “systems”—in the sense of being written for the purposes of merely conventional reading. (shrink)

Did Wittgenstein think that language-games have presuppositions? He sometimes speaks as if he thought that they do, at other times as though he thought that they do not. For examples, in On Certainty 110, after pointing out that the business of giving grounds for what we say has to come to an end sometime, he remarks, ‘but the end is not an ungrounded presupposition’; whereas, in 115, after warning us that if we try to doubt everything we shall (...) not get as far as doubting anything, he gives as his reason ‘the game of doubting itself presupposes certainty’. It is of some importance for a correct understanding of Wittgenstein to clear up this apparent contradiction. (shrink)

The paper discusses professional communication among philosophers. The author argues that starting from the second half of the twentieth century atomization of philosophical languages has begun. Philosophers are argued to have been creating their own speech on the basis of subjective associations, exclusively personal vision, not directly related to existing intellectual tradition; they would use their own terms and concepts without proper definitions or clarification. The author addresses the major ideological changes in the intellectual and cultural life of the twentieth (...) century (the secularization and the rejection of metaphysical issues) as the core reasons for the radical «change» and the individualization of the philosophical language.Metaphorization by subjective associations; camouflaging of mystical-religious terms for the secular term; the desire to speak, avoiding the subject-object distinction and metaphysical references; essayistic style of writing are claimed to be the most characteristic properties of what is dubbed as «the philosophical language game of the second half of the twentieth century». The reality produced is fruitful for various hermeneutic interpretations, but at the same time the ideas that philosophers attempt to convey to their colleagues become very hard to grasp. (shrink)

This paper discusses how language games might facilitate a reimagining of learning conversations in art education, by comparing them with Socratic, Kantian and post-structuralist dialogical perspectives that inform group critique. It proposes that language games may facilitate the construction of more personal and layered modes of conversation, instead of prescribing processes intended to seek universal truths, authentic self-knowledge, or disruptive critical scepticism. It argues that they promote the recognition of all co-learners as people who come with (...) their own valuable original ideas and backgrounds. (shrink)

Ludwig Wittgenstein imagines a variety of eccentric social practices—like a tribe trained “to give no expression of feeling of any kind”. But he also speaks of “the common behavior of mankind” that is rooted in “natural/primitive reactions”. This emphasis on the uniformities of human behavior raises questions about the plausibility of some of his imagined language games. Indeed, it suggests the claim of evolutionary psychologists that there are biologically based human universals that shape social practices. But in contrast (...) to E.O. Wilson's belief that “genes hold culture on a leash”, Wittgenstein sees culture as a mediator—rather than a conduit—of “natural reactions”. This suggests that social science can incorporate the claims of evolutionary psychology without scanting the centrality of culture in action and allows that nature can be overwhelmed by culture. (shrink)

SummaryCorrectly understood, Wittgenstein's “picture theory of language” is remarkably similar to the basic ideas of a Tarskian‐type logical semantics, except for the crucial Wittgensteinian doctrine that semantical relations can only be shown, not said. This is an instance of the idea van Heijenoort calls “logic as language”.What happens in the transition to Wittgenstein's later philosophy is not that the picture idea is rejected but that a new view of the connections between language and reality is introduced. The (...) basic representative relations between language and the world, which are left unanalyzed in the Tractatus, are now assumed to be created and sustained by different language‐games. The primary function, if not the only one, of Wittgenstein's language‐games is thus to link language to the world.Wittgenstein's persistent attitude of “logic as language” nevertheless led him to claim that language‐games are as ineffable as the naming relations of the Tractatus. For instance, new language‐games cannot be defined by new rules, because games are primary with respect to their rules.The author's semantical games, especially the games of seeking and finding, provide examples to illustrate Wittgenstein's language‐games and also to cast doubt on their ineffability. (shrink)

Wittgenstein has often explored language games that have to do with musical objects of different sizes (phrases, themes, formal sections or entire works). These games can refer to a technical language or to common parlance and correspond to different targets. One of these coincides with the intention to suggest a way of conceiving musical understanding. His model takes the form of the invitation to "hear (something) as (something)": typically, to hear a musical passage as an introduction (...) or as a conclusion or in a certain tonality. However one may ask to what extent or in what terms (literal or metaphorical) these procedures, and usually the intervention of language games, is requested by our common ways of understanding music. This article shows through the use of some examples that aspectual perception inherent to musical understanding does not require language games as a necessary condition (although in many cases the link between them seems very strong), in contradiction with the thesis of an essential linguistic character of music. At a basic level, it seems more appropriate to insist on the notion of a game: to understand music means to enter into the orbit of "music games" which show an autonomous functioning. Language games have, however, an important function when we develop this comprehension in the light of the criteria of judgment that substantiate the manner in which music is incorporated in and operates within specific forms of life. (shrink)

The present paper entitled "Subaltern Language Games and Political Conditions: A Perspective on Applied Philosophy" attempts to streamline Wittgensteinian language games and political conditions. The expression `subaltern ` stands for the meaning as given in the concise oxford dictionary, that is, `of inferior rank`. Subaltern language game is the game of marginalized people. Language game is meaningful in the context of social and political relationship. My contention is that technical or symbolic language is (...) an instrument to serve the end of the affluent class. I think that any social and political change requires change in languagegame. By applied philosophy, I mean that philosophical theories are applicable in concrete human situation. In this sense, I have considered Wittgenstein as an applied philosopher because he holds that words are dead but assume life when it is used or applied in the concrete life situation. In order to make society free from exploitation and reduce inequality, we have to change the prevailing language game. The language game which I am proposing may be called as the "Subaltern Language Game". I have tried to understand Wittgenstein's language game in the light of Derrida's theory of deconstruction. The ordinary languagephilosophy as expounded in` Philosophical Investigation` deconstructs `technical language philosophy' of `Tractatus` because technical language gives an abstract system of symbols and lacks blood and flesh of lifeworld. My contention is that language game is inseparable from socio-political structure. As a matter of fact language game is the expression of forms of life. The language game of the affluent and the ruling class is different from the language game of the poor and downtrodden. The language game of one ethnic group is different from the language game of another ethnic group. The language game of the white people is different from the language game of the black. In Indian context, the language game of the upper caste is different from the language game of the lower caste. The possibility of inequality due to linguistic advantages of privileged class is a fact and not a fantasy. In order to develop linguistic capacity, it requires socio-political and socio-cultural mechanism. The social inequality due to linguistic handicap of individual can be lessened by a process of change in values. This process of change in value system is called culturalisation or sanskritisation. It can be helpful in changing the use of language and its meaning. Thus, in moving from theory to practice, philosophers work to change these words and rules for those philosophers who are trying to do applied philosophy. The language game of the applied philosopher should be fashioned in accordance with socio-political realities. It is not plausible to do applied philosophy with outdated mode of philosophising. (shrink)

This paper continues a conversation about Wittgenstein’s picture of language and meaning and its potential applications for educational theorising. It takes the form of a response to Wolff-Michael Roth’s earlier paper “Heeding Wittgenstein on “understanding” and “meaning”: A pragmatist and concrete human psychological approach in/for education,” in which Roth problematizes the use of the terms “understanding” and “meaning” in education discourse and proposes their abandonment. Whilst we agree with Roth about a series of central points, at the same time (...) we maintain that he has taken his argument in directions antithetical to our reading of Wittgenstein’s work. We offer four points of departure, exploring themes of: appropriate questioning; eliminativism; language-games and grammar; and productivity, explanation, and a science of learning. We conclude by discussing ways consistent with Wittgenstein’s thought to go on in thinking about education. (shrink)

In this chapter the author looks at how Wittgenstein applies his method of creating simple language games to discuss fundamental questions in the Philosophical Investigations and its preliminary works. Wittgenstein seems to think that numerals can be learned alone, demonstratively, without further linguistic context. He altogether ignores Frege's preferred interpretation “that the content of a statement of number is an assertion about a concept,” which, for Wittgenstein, would mean, among other things, that numerals can only be learned and (...) used in conjunction with other words. The chapter highlights that a simple language game becomes expanded through the introduction of expressions of the category of proper names with a consideration of the Philosophical Investigations, which at first glance appears to have something to say about the interplay of proper names and concept terms in the building of a sentence. (shrink)

Wittgenstein explores learning through practice in the Philosophical Investigations by means of an extended analogy with games. However, does this concern with learning also necessarily extend to education, in our institutional understanding of the word? While Wittgenstein's examples of language learning and use are always shared or social, he does not discuss formal educational institutions as such. He does not wish to found a ‘school of thought’, and is suspicious of philosophy acting as a theory that can be (...) applied to other areas of life. While Wittgenstein's focus on developing independent thinking was neither individualistic nor anti-institutional, it did, however, focus on developing the thinking of his students rather than theorising about how this could be applied on a large scale. An analysis of Hermann Hesse's novel, The Glass Bead Game will help us to pick up where Wittgenstein deliberately left off—thinking about how (or if) one can institutionalise learning methods that encourage thinking for oneself. These differences in the writers’ treatment of education will become evident in the differences between their game analogies. While language-games combat our ‘craving for generality’ in Philosophical Investigations, the Glass Bead Game represents this craving, and how it manifests itself throughout history in disciplines other than logic and philosophy of language. It also represents the potential for institutions to become insular, exclusive communities. (shrink)

This chapter contains sections titled: Meaning as Use Language Games Mind and Matter Mathematics and Other Sciences Science, Myth, and Religion Seeing Aspects World Pictures The Inner and the Outer A Field of Diversity Further reading.

This chapter examines the role played by derogatory terms (e.g., ‘inyenzi’ or cockroach, ‘inzoka’ or snake) in laying the social groundwork for the genocide of the Tutsi in Rwanda in 1994. The genocide was preceded by an increase in the use of anti-Tutsi derogatory terms among the Hutu. As these linguistic practices evolved, the terms became more openly and directly aimed at Tutsi. Then, during the 100 days of the genocide, derogatory terms and coded euphemisms were used to direct killers (...) to their victims. Understanding these speech acts helps to illuminate the important ways that power is enacted through discourse, how speech acts can prepare the way for physical and material acts, and how speech generates permissions for actions hitherto uncountenanced. Studying the role of speech acts and linguistic practices in laying the groundwork of the genocide illuminates how patterns of speech acts become linguistic practices that constitute permissibility conditions for non-linguistic behaviors. Further, the analysis presented here helps to make sense of the view that a steady, deep, and widespread derogation of a group can be part and parcel of genocide, not only an antecedent to it. (shrink)

Mark Coeckelbergh’s mobilisation of Wittgensteinian language games makes an important contribution to exposing the social dimension of machine use. This commentary asks to what extent this social dimension of meaning and the wider imaginary that forms around technological objects on account of the transparency of language is also part of a technological “confidence trick”. It suggests that philosophical anthropology, especially the perspectives developed by Günther Anders and Helmut Plessner, can offer additional resources to trace and critique the (...) wider ownership structures and social relations of power that Mark Coecklebergh’s work productively exposes. It argues that language games alone cannot fully account for the hidden social relations that are habitually presented to us as abilities of “smart”, “intelligent” machines. Here a language that defamiliarizes machines, tries to make them visible by using exaggerated, pessimistic and object-oriented perspectives can perhaps help to make these power-relationships more comprehensible, “obvious” and thereby resistible and open to debate. (shrink)

In The Expanse, the major powers do a great deal of talking, but don't have a great deal of understanding. Discussing language can be surprisingly difficult, because the only way to discuss language is with language and that peculiar arrangement can lead to some outright strangeness. Eccentric, reclusive, and hot‐tempered, Ludwig Wittgenstein is a key philosopher in the examination of language and meaning. Wittgenstein's philosophical studies centered around how to express meaning and why conveying meaning so (...) often breaks down. In Wittgenstein's earlier writings he articulates the picture book model of language. Language can be written, spoken, signed, and so forth, but it is convention to refer to any language user as a ‘speaker.’ Wittgenstein argues that language works much like a game, relying on contextual rules and actions to guide and form meaning. The language game model of language also better explains why Belters and the Inners seem doomed to fail to communicate. (shrink)

Sociological approaches to the understanding of learning disabilities are perhaps not as fully developed as they might be. Wittgenstein's notion of the language game is elucidated, and its relevance to the analysis of learning disabilities as a social phenomenon is explained. This gives some insight into an alternative conception of what learning disabilities might be, and why people who are classified as having learning disabilities continue, to some extent, to be excluded from full participation in society.

Wittgenstein asks himself how many types of sentences there are, and considers the traditional grammatical answer that there are assertions, questions, and imperatives. In this fictitious language game the assertion takes the form of a complex: a question coupled with a positive answer. This appears plausible when we imagine that the development of this language game began with questions, and assertions found their way into the game only later. Wittgenstein now brings to the fore the previously mentioned fact (...) that despite the situation, we cannot say that in the fictitious language game one makes an assertion by first raising a question and then giving an affirmative answer. Wittgenstein discusses the following thought, in the formulation of which he uses the word “function,” a word that was used above to determine the way in which words are to be grouped into types. (shrink)

Ludwig Wittgenstein’s writings inspired contemporary philosophical thinking and advanced many issues that had been addressed by traditional philosophy. The questions raised by the Viennese philosopher initiated debates on a reconsideration of philosophical terminology. This is especially true for a term that has generated at least three significant controversies since its creation and will probably generate more disputes in the following years. It is the expression “form(s) of life” which translates into German as “Lebensform(en)” and “Form des Lebens”. The present volume (...) contains contributions on forms of life, language games and the influence of Wittgenstein’s philosophy on other scholars. (shrink)

One of three distinct approaches to his famous ‘Trust’ argument, this paper written by Garfinkel in 1960, and never before published, proposed a rethinking of rules, games and linguistic classifications in interactional terms consistent with Wittgenstein’s language games. Garfinkel had been working in collaboration with Parsons since 1958 to craft an approach to culture that would replace conceptual classification with the constitutive expectancies of interaction and systems of interaction. The argument challenged the work of cultural anthropologists influenced (...) by zoology and biology, who called themselves ‘ethnoscientists’ and studied culture in terms of linguistic classification systems. Garfinkel had proposed an alternative sociological ‘ethnoscience’ of culture and language that would focus on how culture was made, on how linguistic events are achieved, and on the rules of their making. This ‘Language Games’ approach followed Wittgenstein in seeking what Garfinkel called a literal description of cultural/linguistic events: meaning by ‘literal’, a step-by-step account of the constitutive and preferred rules participants use to create a recognizable event-in-a-language. Made famous three years later in version associated with Schutz, Garfinkel’s Trust argument also appears in a 1962 text (Parsons’ Primer, published in 2019) in a version built on Parsons. (shrink)

Wittgenstein plays with language throughout his later philosophy. Imaginary scenes and invented languages turn metaphysical concerns into conceptual play. He sometimes describes his activities as five finger exercises in thinking—exercises that enable us to think differently.

We will look critically at three essays by Cora Diamond concerning Peter Winch's views on the possibility of communication and criticism between language-games. We briefly present our understanding of Winch's approach to philosophy. Then, we argue that Diamond misidentifies Winch's views, taking them to imply language-game relativism or linguistic idealism. When she does raise valid criticisms against language-game relativism, her critical points mainly coincide with things that Winch has already stressed in his own work. That leaves (...) us with the question what their real disagreement amounts to. Finally, we suggest that at the bottom of Diamond's objections lies her failure to appreciate Winch's insights about the place of logic in human intercourse. (shrink)

I LOGIC IN PHILOSOPHY— PHILOSOPHY OF LOGIC i. On the relation of logic to philosophy I n this book, the consequences of certain logical insights for ...

This article assesses the relevance of Wittgenstein’s late philosophy for the study of online forms of communication. In particular, the article deals with the appropriateness of using the concept of language game for the purpose of describing what happens in a virtual community. Testing Wittgenstein’s concept of language game in online context, we also analyse the language practices of one specific virtual community (patterns of communication, style, roles of members, internal organization of this ‘form of life’).

This issue of Christian Bioethics explores theological, metaphysical, and ethical questions surrounding emerging reproductive technologies. Narratives concerning such technologies are often manipulated via “language games.” Language games involve toying with language to ensure that one’s vision of the good gains or retains political prominence. Such games are common in academic discussions of “artificial womb” technologies. Abortion proponents, for example, are already using language to dehumanize subjects within “artificial wombs.” This is unsurprising. Were relevant (...) subjects considered persons, then abortion access (and other forms of “reproductive autonomy”) might be curtailed. Here, I show that abortion proponents’ language games often depend on dubious metaphysical claims. Second, I argue that Christians should oppose dehumanizing language games, since those games undermine “neighbor-love,” which Christians are commanded to show others. I also highlight how discussions of other technologies—such as medication abortion—are affected by confused (or manipulative) language. Ultimately, the language games I critique aim to preserve and expand the “rights” of the powerful to dehumanize, control, and kill vulnerable human beings. Since neighbor-love commands Christians to provide for “the least of these,” however, Christians must expose these manipulative language games, refute them, and resist the corrupt ideologies from which they flow. (shrink)

The emergence of shared symbol systems is considered to be a pivotal moment in human evolution and human development. These changes are normally explained by reference to changes in people's internal cognitive processes. We present 2 experiments which provide evidence that changes in the external, collaborative processes that people use to communicate can also affect the structure and organization of symbol systems independently of cognitive change. We propose that mutual‐modifiability—opportunities for people to edit or manipulate each other's contributions—is a key (...) constraint on the emergence of complex symbol systems. We discuss the implications for models of language development and the origins of compositionality. (shrink)